Dr. Jay Forrest

Enchantment is the spell of pleasure. Sense experience captivates, drawing us into a cycle of pursuit and temporary satisfaction. Pleasure feels compelling, almost hypnotic, but it never lasts.

The hedonist treats pleasure as the highest good, yet every high fades into a low. What is gained is eventually lost. Desire renews itself endlessly, producing a cycle of chasing, acquiring, and disappointment—the hedonistic treadmill.

This pattern appears everywhere: addiction, sexual fixation, and the pursuit of wealth. Each promises fulfillment but delivers only diminishing returns. People come to love things and use people, disordered in both value and aim.

Society reinforces this illusion, equating happiness with beauty, power, and success. Yet meaning, not pleasure, sustains life. As Nietzsche observed, a strong “why” enables one to endure any “how.”

Disenchantment begins when the spell breaks—when one senses something is wrong beneath appearances. Awakening is the recognition of this sleep. It reveals the possibility of a higher calling, where meaning replaces mere pleasure as the guiding force.

One of the biggest mistakes beginners make when they encounter a mystical experience with ultimate reality is thinking that they’re enlightened. This is so common as to be comical. One taste of transcendence and people lose perspective.

Awakening is the initial crack in consciousness that lets the light in. It is just the beginning; you haven’t even gone through the door yet. The door has been cracked, the light shines, and you misunderstand.

Some figures clearly articulate profound insight without fully embodying it. One prominent example described an awakening-like vision and could vividly point to what lies beyond ordinary perception, yet did not seem to complete the deeper transformative path. Despite great brilliance, personal struggles—such as addiction—remained unresolved. He did not claim enlightenment or spiritual authority, instead presenting himself as a philosophical entertainer. Still, his ability to communicate glimpses of a deeper reality proved deeply influential and transformative for many.

So don’t judge your spiritual journey based upon spiritual delights, visions, or mystical experiences. These are actually more suited to beginners than to those more advanced on the way. In fact, the further you go, the less you need them, and they tend to drop off. What remains is clear seeing.

We spend our childhood in dependence. We rely on our mother and father for room, board, and food. We depend on them for love, comfort, and consolation—for countless things. As children, this is appropriate.

The problem is that many people grow older without growing up—that is, without becoming independent. They still depend on others to do things for them. They never fully reach maturity, because we must move beyond dependence and become self-reliant.

Once we gain independence, we realize that we cannot change anyone. When we enter into a relationship, we must accept people as they are. People can only change themselves; they cannot be changed by us. If we cannot accept them as they are, then we should not enter into a relationship with them at all.

So the next time you see something around the house that isn’t done, say to yourself: if it’s going to be, it’s up to me. Apply this to your life as a whole. Don’t depend on the priest, the pastor, the rabbi, or the imam to do what is your responsibility. No one is coming to save you—you have to take responsibility for yourself. This is part of growing up.

There is a big difference between the experience of oneness with Ultimate Reality and the interpretation of that experience. And if you don’t understand the difference, you’re likely to be confused.

The simple fact is that the mystical experience is not limited to any religion or philosophical tradition. It is experienced by people in every religion, philosophy, and walk of life. It is part of the human experience.

We have to understand that interpretations are required in order for us to think about, let alone speak about, this mystical experience. I believe that all mystical experiences are similar, but the minute that we talk about them, we have to talk about them within a conceptual framework, and that framework modifies our understanding of the experience.

There is no such thing as an uninterpreted experience, and unfortunately our interpretation can distort our remembrance and recollection of that experience. I have the distinct advantage of experiencing Ultimate Reality both as a Christian and as a Buddhist. As a Christian, I understood the experience as an encounter with a supreme person; as a Buddhist, I understood it as an encounter with a supreme reality. But I can assure you the experience was the same—only the interpretation changed.

Wisdom is perspectival knowing. It is the capacity to inhabit an integrated, well-fitted, and comprehensive orientation to reality, discerning what is salient and how it matters within the whole.

Experience is participatory knowing. It is direct, lived involvement in which the experiencer and what is experienced co-shape one another.

Knowledge, in its strict sense, is propositional knowing. It is expressed in claims and concepts that articulate what is the case and provide the basis for organizing our understanding of reality.

Skill is procedural knowing. It is the embodied mastery of how to act, cultivated through practice and expressed in fluent, context-sensitive performance.

Assent is the acknowledgment that a claim may be true. It is purely intellectual agreement with the mind, not a volitional commitment of the will.

Belief is the acceptance of a claim as true with both the mind and the will, in a way that governs action. It is acceptance that involves commitment, not just intellectual agreement.

Knowledge is belief that is supported by evidence and sufficient warrant. It is belief grounded in reasons that justify taking the claim to be true.

Faith is the acceptance of a proposition as true without evidence. It is belief held and acted on even in the absence of such grounding.

We should walk by evidence rather than faith, acknowledging that genuine mystical experience constitutes experiential evidence.